Goddess Savitri blesses Japaka, Japaka meets with King Ikshvaku, Suryaputra Yama, Kaal and death and the outcome of Japaka and the King Ikshvaku
These days it is great to see lots of wonderful chanters or Japakas everywhere. Certainly, there are principles of chanting that we all ought to realize. After Yudhisthira was crowned as King of Hastinapur, Lord Krishna freed incredible Bhishma from all of his sufferings before his death and requested him to relieve Yudhisthira from mourning over the dead Kshatriyas by the way of advising him on Dharma. Yudhisthira asked Bhishma that, “Bharatanandan! How do Japaka or Japak get the outcomes? What are the end results of the chanting or Japa? In which Loka the chanters get their place? What is the complete method of chanting? What is meant by the term 'Japaka'? Is this a ritual of Samkhya Yoga, Dhyana Yoga or Kriya Yoga? Or is this chanting also a ritual of some Yajna? What is chanted?”
Bhishma stated, “in line with the Mokshadarshi sages who have explained the Vedanta (Samkhya) and Yoga, in that Vedanta chanting has been described as Sannyasa (renunciation), the sentences of the Upanishads give the belief of Nivritti (eternal bliss), peace and celibacy, therefore, there is no obliviousness of chanting. Samkhya and Yoga, which have been defined by way of the sages of Samdarshi, either or not take the shelter of chanting for being the path of beneficial in the attainment of knowledge by the purification of the mind. In both the Samkhya and the Yoga paths, self-control and sense management are considered necessary. Truth, Agnihotra, Ekant Sevan, meditation, austerity, Dama, forgiveness, Anasuya, Mitahara, hesitation of objects, Mitabhasana and Sama - that is the Pravartak Yajna. whereas in Nivartak Yajna, all the karma of a celibate seeker who does the chanting gets retired which means he attains salvation. By performing all the aforesaid ways of self-control and so forth., with selfless devotion, turn them into the direction of Nivritti as opposed to the Pravrtti. (Pravritti dharma entails one to comply with the worldly path and seek salvation, whilst Nivritti dharma is rooted in the renunciation of worldly aims.) The direction of Nivrtti is of three sorts - Vyakt, Avyakt and Anashraya, By taking shelter of these paths, one becomes strong.
The method of accomplishing the path of Nivritti is this - one must sit down on the Kushasana of the chanter. He should additionally hold the kusha in his hand. Kusha must also be tied in his Sikha, he ought to take a seat surrounded via Kushas and in the middle part also he should be covered with the same. Keep the objects away and by no means think about those in your mind. By feeling equanimity with the mind, the mind should merge in the thoughts themselves. Then, with the assist of the mind, meditate on the supreme Soul and chant the all-beneficial Vedasamhita and Pranava and Gayatri Mantra. After being situated in Samadhi, one needs to abandon the chanting of that Samhita and Gayatri mantra etc. Seeker accomplishes his meditation with the power of the Samhita chanting. He, having a pure intellect, conquers the mind and the senses by austerities, and becomes free from hatred, desire, attachment and delusion, becomes past all of the troubles of cold and heat. Consequently, he by no means grieves and is not attached anywhere. He is not the cause of any karmas and the doer of the action, he does not carry in himself the pleasure of doership. Being full of self-esteem, he does not set his mind anywhere. He neither engages in selfish pursuits, insults anyone nor sits idle, he's constantly ready only in the form of meditation, but being in samadhi, he gradually gives up the motion of meditation. The yogi situated in that state undoubtedly experiences the transcendental ecstasy that comes from samadhi in all its forms. He does not desire for the siddhis born of Yoga, Anima etc. Being completely selfless renounces life and enters into the form of the pure Param Brahma. Or, if he does not want to acquire the union of Parabrahman, then being situated on the path of Devayana, travels to the higher Loka, that is, Parabrahma and goes to the supreme abode of the supreme Soul and by no means takes birthplace anywhere in this world. By realizing the Self, that pure, peaceful yogi, devoid of Rajoguna, etc attains the pure soul in the form of nectar.”
Yudhisthira asked, “Pitamaha! you have mentioned the best path for the chanters. Is this the only route for them or do they get different paths as well?”
Bhishma said, “Rajan! Japakas also fall in all kinds of hells. Those who do not comply with the rules precisely as mentioned earlier, observe only one rule, go to hell. That chanter undoubtedly falls in hell, who chants with contempt, does not show love or happiness towards him, who takes pride in their supremacy because of chanting, who insults others. furthermore, One who's fascinated and chants with the desire of getting fruits falls in the appropriate hell for the fruits he contemplates. If the seeker of chanting attains the opulence as anima etc. gets attached to those who also reap hell in the same possession only and in no way gets salvation. The chanter who is engrossed in the materialistic world gets the body in keeping with the fruit to which he is attached, as a consequence it falls. One whose intellect is corrupted due to desires to pleasures and who is not discreet, if he chants even as remaining fickle in mind, then he attains perishable path, that is hell or heavenly deviant otherwise gets birth in Tiryagyoni. A foolish Japaka becomes infatuated and falls into hell and after falling in it, remains in constant mourning. ‘I will simply complete the chanting ritual’ With such a strong insistence, the Japaka who starts chanting, however, neither engages well in it nor can fulfil it, falls into hell.”
Yudhishthira asked, "An eternal avyakt Brahmin who is never into Nivritti, is situated in the chanting of Gayatri and turns out to be engrossed by it, for what reason he takes rebirth.” Bhishma said, “due to the fact the intellect is corrupted by way of lust etc., for him, it's been said to attain many hells, that is, to take birth in many different yonis. It is very good to be a chanter. Those faults like the above-mentioned resentment etc. come only due to his corrupted intellect.”(Here rebirth is taken into consideration as hell.)
Yudhishthira asked, “Grandfather! What type of hell does the Japaka get because of his faults??” Bhishma said, “King! these places of the wisest deities are described in various forms and colours. Their end result also is of numerous kinds. There are celestial viman and divine assemblies that move at will for the deities. They have numerous playgrounds and step-wells adorned with golden lotuses. The Loka of 4 Lokpals; Varuna, Kubera, Indra and Yamraj and different deities like Shukra, Brihaspati, Marudganas, Vishvedeva, Sadhya, Ashvini Kumars, Rudras, Adityas, Vasus are all hell in front of the supreme abode of the supreme Lord. The ultimate abode of God is free from the fear of destruction. Because he's eternal without cause. He isn't surrounded by the five afflictions namely Avidha, Asmita-Raaga, Dwesh and Abhinivasa. It does not have these feelings, dear and unpleasant, and that there is not even the three Gunas-sattva, rajas and tamas and that supreme abode is also free from the eight Puris inclusive of, bhuta, senses, thoughts, mind, worship, karma, prana and avidya. There's an additionally a lack of the trinity of Knower, knowledge and share. Not only this, he's devoid of these four symptoms like Drishti, Shruti, Mati and Vigyati. Due to knowledge, it is beyond perception, inference, likeness and words. There is also a scarcity of the joy that comes from the attainment of the object of love and the pleasure that comes from its enjoyment. It is also completely free from grief and labour. The origin of Kaal also comes from there. The prevalence of Kaal does not continue over that Dham. God is the lord of Kaal and also heaven. One who has attained self-realization goes there and becomes devoid of sorrow. Such is the nature of that supreme abode, that the other lokas even as being complete of various sorts of pleasures are all hell in comparison to it.”
After saying this, Bhishma then told the incident that occurred between King Ikshvaku, Suryaputra Yama, Brahmin, Kaal and death to Yudhisthira. Let us know about it quick.
Once on the hills adjacent to the Himalaya Mountains lived a great virtuous brahmin, who was the knower of the six parts of the Vedas, supremely intelligent and ready to chant. He was the son of Pippalada and was born in the Kaushik dynasty. While chanting the Samhita with meaning, he began doing brahminochit penance, maintaining the senses under control. He spent one thousand years doing regular chanting and austerities. Goddess Savitri appeared before him said that she was pleased with his chanting. The brahmin was doing the repetition of the Gayatri Mantra of his sacred Veda-Samhita, so kept sitting silently and didn't say anything to her. Goddess Savitri was also pleased with his conduct at that time. When the chanting was over, then the virtuous Brahmin got up and bowed at the feet of Goddess Savitri and said, “Goddess! today I am fortunate that you have appeared to me happily. If you are truly happy with me, then please do such by which, I will hold my mind engaged in chanting.” Goddess Savitri wished to fulfil whatever the brahmin wished, so she asked him for it. Brahmin only wished that his passion for chanting this mantra along with his concentration may increase each day. Then Savitridevi agreed and said, “Vipravar! where other superior Brahmins have gone, you will no longer go to those heavenly low-ranking lokas. You will achieve the self-realized and flawless Brahmapada. Whatever you have prayed to me here, it will be fulfilled. You chant regularly with concentration. Dharma itself will be present in your service. You will additionally have religious debates with Kaal, death and Yama all here.” saying this Bhagvati Savitri Devi went to her abode and the brahmin was also engaged in the divine chanting as before for hundred years. He kept his promise sincerely and did not see anyone's faults.
While that principle of the wise brahmin was fulfilled, the Lord Dharma became very pleased at that point and gave him a direct vision. Dharma said, “Vipravar! I am Dharma and have come to see you. Hear from me all the fruits that you have earned from this chanting. You've got conquered all the divine and human worlds. You will cross all the deities' worlds and go above them. Now give up your life and visit the virtuous Loka.” The brahmin said, “Dharma! What should I do with that Loka? You happily return to your place from here. Lord! I have experienced loads of sorrow and happiness with this body. So I cannot give up.” Dharma said, “innocent sage! You must renounce the body. Now get mounted on heaven or what are your interests?” The brahmin said, “Lord! I do not want to reside in heaven without this body. You go from right here. I do not have the slightest enthusiasm in my mind to depart this body and go to heaven,” Dharma replied, “It isn't always right to keep the mind attached to the body. You surrender your body and become happy. Go to those pure lokas without emotion, where you will not have to grieve.” Brahmin said, “Lord! I trust in happiness only in chanting. What should I do with the Sanatana Lokas? Am I able to go to heaven with my body or not?” Dharma said, “Brahmin! in case you do not want to leave the body, then look, these Kaal, Mrityu and Yama have come to you.” Thereafter, Vaivasvata Yama, Kaal and death went to him.
Yamraj said, “Brahmin! you have got the best outcomes of this austerity carried out by you and for good conduct. I'm Yamraj and I say this to you.”Kaal said, “Vipravar! This chanting of yours has got the best result as it deserves. So now the time has come for you to go to heaven. I have come directly to you to tell this.”Death said, “virtuous brahmin! consider me like death. I have come here by taking my own body. Inspired by Kaal, I have appeared today to take you away from here.” Whilst all of them had a meeting there, the Brahmin offered Arghya and Paadya, with great pleasure welcomed them and asked them how could he now serve them as per his capability?
At the same time, King Ikshvaku, who had come for pilgrimage, also reached the place. King saluted them all. The brahmin also gave Arghya, padya and a seat to the king after inquiring about his welfare and asked how should he serve him according to his potential? The king said, “Vipravar! I'm a Kshatriya king and you're a Brahmin who lives in the six karmas. So I want to provide you with some money. You ask me wealth.” The brahmin said, “Rajan! There are types of Brahmins and religion has also been considered to be of two kinds - Pravritti and Nivritti. I belong to Nivritti. You give charity to those brahmins who're at the path of Pravrtti. I will not take donations from you.”
The king said, “Dwijshrestha! I'm Kshatriya. I by no means know the point of soliciting by saying ‘give me. In the name of asking, we only 'give war'.” The brahmin said, “Nareshwar! simply as you are glad for your Dharma, we are also happy with our Dharma. There's no difference between us. So do what you want.”
The king said, “Brahmin! you have told me earlier that you will serve me according to your potential' so I simplest ask you to give me the fruits of your chanting.” The brahmin said, “Rajan! You have been making lots of talks that your voice always pleads for war, then why are you not soliciting for war with me too?”
The king said “Vipravar! The voice of Brahmins is as effective as a thunderbolt, and Kshatriyas are the ones who live by the power of muscle. That's why I have this intense war of words with you. The brahmin agreed to fulfil his promise and asked King for it.
The king said, “Brahmin! if you want to give, give me the fruit you have attained by chanting for a hundred years.” The brahmin said, “Rajan! enjoy the best outcomes of the chanting I've executed. You can get half the fruit of my chanting without asking and if want to take all the fruits of the chanting achieved, then definitely get all that according to your wish.”
The king said, “Brahmin! The fruits of chanting that I have asked for, all have been fulfilled. Good luck to you, I will leave; but tell me, what's its outcome?” The brahmin said, “Rajan! I do not know what the fruit of this chanting will be; but whatever I chanted, I have given you the whole lot. This Dharma, Yama, death and Kaal witness to this.” King said, “In case you do not desire to tell me about the fruit of the Japakarma then, what will I do with the unsure outcomes. I do not need these. You keep the whole with you only.”
Brahmin replied, “I have already determined to provide you with the end result of my Japa consequently I won't accept something else. We should maintain our commitments. I had in no way needed for fruit while chanting; So how can I know what is going to be the result of this chanting? You stated 'give' and that I said 'will give' - in such a situation I can not make my point false. You defend the truth and get ready for it. In case you do not obey my word today even after speaking clearly like this, then you will incur a great sin of untruth. I have promised to present first without any thought. consequently, you ought to also chant the mantra given by me without any thought. if you are firm at the truth then you should do this. One who tells lies, that person neither gets happiness in this world nor the hereafter. He cannot even give salvation to his ancestors or his kids in future. In the afterlife, as truth saves living beings, in the same manner, Yajna, Veda study, charity and rules can't even do. All the penances that people have carried out so far and whatever they will do in future, even if they're collected by way of a hundredfold or lakhfold, their importance will prove to be no more than the truth. Truth is the only imperishable Brahman, inexhaustible penance, imperishable sacrifice, imperishable eternal Veda. Truth awakens in the Vedas. Truth is considered to be the best fruit. The attainment of Dharma and control of the senses also comes from truth. Everything rests on the basis of truth; the truth is Veda and Vedanga. truth is knowledge, method, fasting and Omkar. Truth is the father who gives birth to beings, truth is progeny, truth blows the wind and burns the solar. Fire burns from truth and heaven are established on truth. Yagya, Tapas, Vedas, Stobhas, Mantras and Saraswati are all forms of truth. I have heard that at some point in time Dharma and truth had been weighed and weighed on a scale. At that time on which side the truth was, that side got up higher. Wherein there is religion, there is truth. Truth alone will increase all of us's growth. Why do you want to act unfaithfully? You fix your mind within the truth itself. Don't behave falsely. If I do not take away my word then why do you give this false and ominous word? If you do not accept the fruits of this chant given by me, then you will wander in all the worlds by becoming ungodly. The one who does not want to give again after promising to give first and the one who asks, however, does not want to take it when he gets it, both are liars. So don't lie to yourself and me.”
The king said, “The faith of a Kshatriya is to defend the human beings and war. Kshatriyas are known as donors. Then how can I take donations from you at the contrary?” The brahmin said, “I did not request you to donate, nor did I go to your house to give. You have asked to come right here. How do you refuse to take it now?”
Dharma said, “There ought to be no dispute between you. You should understand that I've come here for real religion. May the Brahmin be endowed with the fruit of charity and the king may also be endowed with the fruit of truth.” Svarga said, “You should know that I am heaven and have come here by taking my body. Don't quarrel between the two of you. You both deserve with the equal fruit.” The king said, “I do not need heaven. Go back simply as you came. If this brahmin wants to go to heaven, then he should accept the merits of my deeds.”
The brahmin said, “I do not remember if I have ever spread my hand in the front of anyone out of ignorance in my childhood. But now I worship the religion of Nivrutti by chanting the Samhita-Gayatri Mantra. King! I am a wanderer on the path of Nivrutti, why do you try to pursue me for a long time? I will do my duty myself, I do not want to take any fruits from you. After retiring from Pratigraha, I'm engaged in austerity and self-study of Vedas.” The king said, “Vipravar! if you have already given the great outcomes of your chanting, then do such that whatever merits we each have, collect them and enjoy them collectively. We each have equal rights over them. Brahmins have the right to take donations and Kshatriyas only give, do not take; You must have heard this religion too. Therefore each of our fruit of karma should be in the use of both of us at the same time or if you do not wish, then we do not need to live together and enjoy it. In that situation, I would pray that if you have mercy on me, then you ought to receive the total fruit of my good deeds. Whatever religion I've accomplished, accept all of it.”
At the same time, two men in garish costumes appeared there. Both of them held each other and kept them covered with their hands. Both had dirt on their bodies. One of them was named Vikruta and the other was Virupa. One said to the other that he had no debt on him. The other said no, he was indebted to him. The first stated that the dispute among both of them would be decided by way of the king. They asked the king to analyze their matter and decide so that each of them would no longer be responsible for blame and condemnation. Virupa said to the king that he kept the fruit of Vikruta’s Godana as a loan and desire to repay it today, but Vikruta was not accepting it. Vikruta denied that he had no debt in this regard and Virupa was lying. The king wished to know about the debt of the Vikruta on Virupa to come to a decision.
Virupa said to the king that, “King! Vikruta had given a fine cow to an ascetic who used to do Svadhyaya for the attainment of Dharma. I went to his house and asked for the fruit of the same Godana and he gave it to me with a pure heart. After that, I additionally did virtuous deeds for my purification. Having offered two fine milking Kapila cows, which were accompanied via their calves, I gave them to a brahmin of an uplifting nature, methodically and reverently. The fruit of the same Godana, I want to return it again. Today I am returning him in double. In any such scenario, you decide who's purer and who is guilty? The manner he has donated to me, in the same manner, if he does no longer need to take it from me, then you decide and establish each of us at the course of Dharma.”
The king said to Vikruta that, Vikruta! Why don't you accept it today while Virupa is repaying your loan? Just as he has accepted what you have given, in the same way, you also take what has been given to you. do not delay.” Vikruta said to the king that, “Virupa didn't bear any debt considering the truth that he had given that thing to him at that time by saying 'charity’. The king said to Vikruta that, “Virupa is giving you your thing and also you aren't taking it. It seems unfair to me, so in my opinion, you're punishable” Vikruta replied, “I donated it, then how can I get that donation back from it? despite the fact that it is considered my crime; however, I cannot take back the donation I have given. Lord! allow me to suffer.”
Virupa said to Vikruta that, “Vikruta! if you don't accept this then the righteous ruler will imprison you.” Vikruta said, “I gave it as a donation on your request; Then how can I take it back today? I owe you nothing. I command you to go.”
In the meantime, the Japaka brahmin spoke, “Rajan! you have heard each of them. In keeping with the promise I have given to you, you ought to receive my donation without thinking.” The king thought how could he be free from sin if he would now not take what was given by way of the brahmin? Then King Ikshvaku said to both of them, “go away from right here only after your dispute is settled. I'm afraid that the duties of the king ought to not be fake or tarnished. Kings must follow their dharma. This is the principle of scripture. Here the intense Ajitatma Brahman Dharma has entered into me.”
The brahmin said, “King! what you asked And what I promised to give, I preserve that with me as your fruit; So take it quickly. If you won't, of course, I'll curse you.” The king said, "shame on Rajadharma, whose work has yielded this result here. I have to accept this donation for both of us to get an equal end result. This my hand, which was not spread before today, is done in front of you to take the fruit from you. Whatever fruit you hold of mine, give it to me at the moment.”
The brahmin said, “Rajan! whatever virtue or goodness I've collected from somewhere while chanting the Samhita, take all that. Apart from this, whatever virtue I have, take it.” The king said, “Dwijshrestha! The water of this will is lying on my hand. may additionally all your merit and mine be equal for each of us and let us revel in it together; For this purpose, you ought to additionally accept the donation given by me.”
Virupa then said to the king that, Rajan! we are both lust and anger. We have engaged you in this task. Whatever you have said about enjoying the fruits together, you both will get the same Loka. This, my partner, does not hold anything and I don't have any debt for him either. We did all this to test you. Kaal, dharma, death, Lust, anger and both of you are all fixed on the test. Now wherever you desire, go to the Loka living by your deeds.” Brahmin then worshipped all the revered deities Dharma, Yama, Kaal, death and Svarga. The brahmins who were already present there and the other great brahmins who had come there, bowing their heads at the feet of all of them and worshipping them properly.
Brahmin said to the king that, “by being united with this fruit, you attain the best path and after taking your permission, I will start chanting again. Goddess Savitri has given me a boon that in chanting your consistent devotion will continue to be.” The king said, “Vipravar! if you aren't getting the fruit because of surrendering the fruit to me in this manner and if you have faith in chanting again, then you should go together with me and get the fruits of chanting.” The brahmin said, “King! I have made a great effort here to give you the fruits of my chanting near everyone. But your insistence has been to consume the fruit collectively; So we each go away with the equal fruit.”
Knowing the determination of each of them there, Devraj Indra along with all the deities and Lokpals came to that place along with the Sadhyagana, Visvedevas and marudgans. Rivers, mountains, seas, various types of pilgrimages, penances, Vedas, Stobhas (for the fulfilment of sama-gaan), Saraswati, Narada, Parvat, Vishwavasu, Haha, Duhu, Chitrasena Gandharva, Naga, Siddha, Muni, Devadhideva Prajapati Brahma, Sheshnaga with thousands of heads and Achintya Deva Lord Vishnu also came there. At that time, horns and trumpets had been playing within the sky, divine flowers started raining on all of them. The herds of Apsaras started dancing everywhere. Then Svarga said to the brahmin and king that they achieved it.
After that, each of them got together, doing each other's favour. At once they withdrew his mind from the subjects Thereafter established the five Pranavayus Prana, Apana, Udana, Samaan and Nyan in the heart. Both of their minds was merged with prana and Apana. keeping an eye fixed on the tip of the nostrils under the eyebrows, they fixed the life and soul with his mind among the two eyebrows. In this manner by concentrating the eyes after achieving the mind, both of them established the mind in the Sushumna Marg. Then each of them settled in samadhi. At that time both of their bodies became inactive like hard. After piercing the Brahma-randhra, a huge flame of light came out from them and went towards heaven. Then there was a great commotion in all directions. Everyone began praising that Jyoti. Having assumed the shape of someone as tall as the region, that brilliance reached Lord Brahma. He welcomed it and said, “The fruit which the yogis get, undoubtedly the same result is also received by those who chant. I've got up and welcomed you only to tell that the Japakas get higher outcomes than yogis, 'Now you stay fortunately in me.”
Pronouncing this, Lord Brahma again gave him Tatvagyan. On getting the permission, that brahmin, being unfastened from acute disease and grief, entered the mukharvinda of Lord Brahma. King Ikshvaku, like that brahmin, duly entered into the face of Lord Brahma. Thereafter the deities bowed down to Lord Brahma and said, “Lord! you have long passed ahead and welcomed this brahmin, it's been proved that the Japakas get better results than the yogis. You did such only to give salvation to this Japaka Brahmin. We also got here to see this. You respected both of them equally and each of them has reached the same position and have taken the same fruits as you. They can travel all the lokas and go wherever they wish.”
Lord Brahma said, “Deities! one who recites Mahasmriti and Kalyanmayi Anusmriti also attain my Salokya by the same method. One who's a devotee of Yoga, after giving up his body, attains my Loka by this method. Now all of you visit your respective places for your desired accomplishment. I will do the best for you.” saying this Brahmaji disappeared there. The deities also went to their places after getting his permission.
(The dvija who studies the Samhita attains Brahma or gets absorbed in the hearth or enters the sun. If that Japaka enjoys in those worlds with an illuminating body, then via being inquisitive about the raga, he imbibes their qualities in himself. Further, the person that chants the Samhita having attained the Raga, resides there by way of imbibing a body suitable for Chandraloka, Vayuloka, Bhumiloka and Antarikshloka and keeps on practising the qualities of the men living in those Lokas. If there is doubt in the excellence of those worlds, then the Japaka becomes detached from there and enters into the same Parameshthi Brahma, longing for the transcendent and imperishable salvation. The attainment of Parameshthi Bhav is nectar in assessment to different Lokas. Having attained the nectar of Kaivalya, he becomes calm (selfless), egoless, fearless, happy, non-violent and free from disease and sorrow becomes the form of Brahma. Brahmapada is recursiveness, one, imperishable, without cognition, without sorrow, inexhaustible and silent shelter is alone attained by the chanter. The chanter rises above the aforesaid Parameshthi Purush or Saguna Brahman (with attributes) and attains the Nirguna Brahman (without attributes) in the form of the sky. There is no access to the four symptoms - Pratyaksa (perception), Anumana (inference), Upamana (comparison) and Shabda (word of reliable sources). Hunger, longing, grief, attachment and old age and death – these six approaches are not there. The sixteen factors of five sense organs, five action organs, five Prana and the mind are also not there. If he has an attachment to the pleasures and does not want to attain Nirguna Brahma, he becomes the ruler of all of the virtuous Loka and attains immediately something he desires. Otherwise, he sees even all of the virtuous lokas looks like hell and, being free from all sides, he rests happily in the same Nirguna Brahma.)
Ref: Mahabharata book Shanti Parva